Psalms 44:23 — Word Study
WLCע֤וּרָה׀ לָ֖מָּה תִישַׁ֥ן׀ אֲדֹנָ֑י הָ֝קִ֗יצָה אַל־ תִּזְנַ֥ח לָנֶֽצַח׃
BSAforkîy uponʻal to killhârag allkôl dayyôwm to devisechâshab Sheep (Gate)tsôʼn slaughteredṭibchâh
| Greek | English | Parsing |
|---|---|---|
| ע֤וּרָה׀ | awake ! | Verb qal imperative second person masculine singular, suffix |
| לָ֖מָּה | why? | Preposition, pronoun |
| תִישַׁ֥ן׀ | do you sleep | Verb, Qal, imperfect second person masculine singular |
| אֲדֹנָ֑י | O Lord | Noun proper |
| הָ֝קִ֗יצָה | awake ! | Verb hiphil imperative second person masculine singular, suffix |
| אַל־ | may not | Particle |
| תִּזְנַ֥ח | you reject [us] | Verb, Qal, jussive second person masculine singular |
| לָנֶֽצַח׃ | to perpetuity | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Wake up, O Lord! Why are You sleeping? Arise! Do not reject us forever. |
| KJV | Awake, why sleepest thou, O Lord? arise, cast us not off for ever. |
| ASV | Awake, why sleepest thou, O Lord? Arise, cast us not off for ever. |
| YLT | Stir up — why dost Thou sleep, O Lord? Awake, cast us not off for ever. |
| WEB | Wake up! Why do you sleep, Lord? Arise! Don’t reject us forever. |
| BBE | Why are you sleeping, O Lord? awake! and come to our help, do not give us up for ever. |
Where they part company is תִּזְנַ֥ח — see How Translations Differ.
The verse has a main command followed by a rhetorical question and two further commands, emphasizing the urgency of the psalmist's plea.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbכֹּל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 44:23
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Cry for Helpgenerated
Psalm 44:23 is a heartfelt cry from the psalmist, who feels abandoned by God in the midst of suffering. The verses surrounding it express a deep sense of being oppressed and forgotten, emphasizing the need for divine intervention. This lament reflects the broader theme of seeking God's presence during trials, as seen in other psalms like Psalm 22:1 and Psalm 10:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:6 | Arise, O LORD, in Your anger; rise up against the fury of my enemies. Awake, my God, and ordain judgment. |
| 2 | Psalm 12:5 | “For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.” |
| 3 | Psalm 35:23 | Awake and rise to my defense, to my cause, my God and my Lord! |
| 4 | Psalm 59:4–5 | For no fault of my own, they move swiftly to attack me. Arise to help me, and take notice. |
| 5 | Psalm 78:65 | Then the Lord awoke as from sleep, like a mighty warrior overcome by wine. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — תִּזְנַ֥ח, tiz.Nachgenerated
The verb זָנַח (zanach) means to reject or forsake. It conveys a strong sense of abandonment, often used in contexts where someone feels cast aside or unwanted. In this verse, it emphasizes the psalmist's fear of being permanently rejected by God.
The parsing indicates it is a jussive form, which expresses a wish or desire. The psalmist is not merely stating a fact but is pleading with God not to turn away from His people, highlighting the urgency of the request.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb ע֤וּרָה ('U.rah) stands at the beginning, commanding God to awaken. This sets the tone of urgency for the entire verse, with the following clauses expressing questions and further pleas.
The structure includes a direct address to God, followed by a rhetorical question about His inactivity, and concludes with a plea against rejection. This arrangement emphasizes the psalmist's desperate call for divine action.
Septuagint Backgroundgenerated
The Septuagint translates ע֤וּרָה as ἕνεκα (G1752), which can imply a reason or cause, suggesting a deeper inquiry into why God seems inactive. This choice indicates an interpretative layer, as it shifts the focus from mere awakening to understanding the reason behind God's silence.
The choice of θανατούμεθα (G2289) for לָ֖מָּה reflects a more dramatic interpretation, suggesting a state of dying or being overwhelmed, which aligns with the psalmist's feelings of despair.
In plain words — the whole versegenerated
Psalm 44:23 expresses a deep cry for help from the psalmist, who feels abandoned by God. The plea is for God to wake up and not to reject His people forever, reflecting a sense of urgency and desperation in times of suffering.
Frequently Asked Questionsgenerated
The psalmist is expressing a feeling of abandonment and is pleading for God to take action and not remain silent in the face of suffering.
The psalmist feels rejected because of the ongoing suffering and oppression faced by the people, leading to a sense that God is distant or unconcerned.
The word 'reject' conveys a strong emotional plea against being forsaken by God, highlighting the fear of permanent abandonment.
This verse connects to other psalms that express similar feelings of despair and a longing for God's presence, such as Psalm 22:1 and Psalm 10:1.
Reflection Questionsgenerated
- In what situations have I felt abandoned or distant from God, similar to the psalmist?
- How can I express my feelings of desperation to God in prayer?
- What does it mean to me that God may seem silent during my struggles?
- How can I find comfort in God's promises during times of distress?
The early church on this verse — how the Fathers read it
The early church fathers often referenced this verse to discuss God's seeming absence in times of trial. Here are some reflections from Augustine of Hippo, who addresses the nature of God's silence.
"Awake; why sleepest Thou, O Lord?" [Psalms 44:23]. Who is addressed, and who is the speaker? Would not he be more correctly said to sleep and slumber,Early Church Fathers on Psalms 44 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 44:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAwake, why sleepest thou, O Lord?.... Not that sleep properly falls upon God: the Keeper of Israel neither slumbers nor sleeps; his eyes are always upon his people; he never withdraws them from them,
Read John Gill on Psalms 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAwake, why sleepest thou, O Lord? arise, cast us not off for ever. Fifth strophe. Psalms 44:23-26.-Prayer that God would arise for His people's help. Awake, why sleepest thou, O Lord? The answer is given, Psalms 121:4.
Read Robert Jamieson on Psalms 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 44:23 Awake, why sleepest thou, O Lord? arise, cast [us] not off for ever.Ver. 23. Awake, why sleepest thou?] Considering all the premises, stir up thyself, and come and save us? carest thou not that we perish?
Read John Trapp on Psalms 44 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Why sleepest.—Comp. Psalms 7:6, and see refs.
Read Charles John Ellicott on Psalms 44 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Awake, why sleepest thou, O Lord?] That is, Why dost thou appear as one asleep, who is regardless of the safety of his friends. This is a freedom of speech which can only be allowed to inspired men; and in their mouths it is always to be figuratively understood.
Read AdamClarke on Psalms 44 →CambridgeThe Cambridge Bible for Schools and Colleges23–26. An urgent appeal for immediate help.
Read Cambridge on Psalms 44 →Albert Barnes1798–1870Barnes' Notes on the BibleAwake, why sleepest thou? - This is a solemn and earnest appeal to God to interpose in their behalf, as if he were “asleep,” or were regardless of their sufferings. Compare Psalms 3:7, note; Psalms 7:6, note; Psalms 35:23, note.
Read Albert Barnes on Psalms 44 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. Awake—An anthropomorphism. God appears to sleep when he withholds answer to prayer, and help from the distressed. The same impassioned language is used in Psalms 44:24. Psalms 44:23-26 are an earnest cry for help.
Read Daniel Denison Whedon on Psalms 44 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Wake up, O Lord! Why are You sleeping? Arise! Do not reject us forever.
Wake up! Why do you sleep, Lord? Arise! Don’t reject us forever.
Wake up, O Lord! Why are You sleeping? Arise! Do not reject us forever.
Rouse yourself! Why do you sleep, O Lord? Wake up! Do not reject us forever!
Tyndale line
Awake, why sleepest thou, O Lord? arise, cast us not off for ever.
Awake, why sleepest thou, O Lord? Arise, cast us not off for ever.
Awake, why sleepest thou, O Lord? arise, cast us not off for ever.
Awake, why sleepest thou, O LORD? arise, cast us not off for ever.
Vp, why sleepest thou, O Lord? awake, be not farre off for euer.
Strictly literal
Awake, why sleepest thou, Lord? arise, cast [us] not off for ever.
Stir up — why dost Thou sleep, O Lord? Awake, cast us not off for ever.
Stir up—why do You sleep, O Lord? Awake, do not cast us off forever.
(44:24) Awake, wherefore wilt thou sleep, O Lord? arise, abandon us not for ever.
Awake, why do you sleep, Lord? Arise, do not throw us off permanently.
Simplified
Lord, wake up! Why are you sleeping? Get up! Don't turn your back on us forever!
Why are you sleeping, O Lord? awake! and come to our help, do not give us up for ever.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns with the Septuagint in the wording of ע֤וּרָה and the overall structure of the verse, indicating a consistent message across these texts. The Dead Sea Scrolls contain a variant that includes a word not found in the MT, showing some editorial restoration but maintaining the core plea.
ע֤וּרָה׀ לָ֖מָּה תִישַׁ֥ן׀ אֲדֹנָ֑י הָ֝קִ֗יצָה אַל־ תִּזְנַ֥ח לָנֶֽצַח׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[כי] [עלי׳ך] [הרגנו] [כל] [היום] [נחשבנו] כצואן [טבחה]
1 word on the leather — 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 44:23
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.
[עוּר] vb. rouse oneself, awake
Qal rouse oneself to activity
Niph. be roused; be incited to activity
Pō‛l. rouse, incite to activity
Pilp. rouse (i.e. raise ?) a cry of destruction
Hithpō‛l. and I was (joyfully) excited, triumphant
Hiph.
rouse
declarative or exhibitive sense, act in an aroused manner, awake
base
H5782 [עוּר] rouse oneself, awake
5782 `uwr oor
a primitive root (rather identical with 5783 through the idea
of opening the eyes); to wake (literally or
figuratively):--(a- )wake(-n, up), lift up (self), X master,
raise (up), stir up (self).
see HEBREW for 05783
עוּר (ur) — to rouse.
1) to rouse oneself, awake, awaken, incite
1a) (Qal) to rouse oneself, awake
1b) (Niphal) to be roused
1c) (Polel) to stir up, rouse, incite
1d) (Hithpolel) to be excited, be triumphant
1e) (Hiphil)
1e1) to rouse, stir up
1e2) to act in an aroused manner, awake
HVqv2ms/Sh — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
a-wak' yaqats, ("to waken"; `ur, "to rouse up" from sleep; egeiro, "to arouse from sleep"): The ordinary terms for awaking from natural slumber: as of Jacob at Bethel (Ge 28:16); of Solomon at Gibeon (1Ki 3:15); of Jesus in the storm-tossed boat (Lu 8:24).
Used figure with striking effect of awaking from mental, moral and spiritual sleep: as when Deborah calls upon herself to awake to the fervor and eloquence of poetry (Jud 5:12); of Zion's awaking to moral vigor and beauty (Isa 52:1); of waking from spiritual death (Eph 5:14); from the grave in resurrection (
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
HR/Pi — Preposition · pronounHR/Pi
יָשֵׁן (yashen) means to sleep or to go to sleep, with implications of becoming inactive or stationary. It can also refer to causing someone to sleep or enticing them to sleep. The word may suggest growing old or becoming stale, and it is associated with remaining long or being stored up.
[יָשֵׁן] vb. sleep
Qal sleep, go to sleep, and be sleep
Niph. only in deriv. sense of become inactive or stationary
Pi. causat. she made him sleep
base
H3462 יָשֵׁן sleep .sleep, go to sleep, and be sleep
. only in deriv. sense of become inactive or stationary
. causat. she made him sleep
3462 yashen yaw-shane'
a primitive root; properly, to be slack or languid, i.e. (by
implication) sleep (figuratively, to die); also to grow old,
stale or inveterate: -old (store), remain long, (make to)
sleep.
יָשֵׁן (ya.shen) — to sleep.
1) to sleep, be asleep
1a) (Qal) to sleep, go to sleep, be asleep
1b) (Niphal)
1b1) to remain a long time, be stored up
1b2) to be festering (of leprosy)
1c) (Piel) to cause to sleep, entice to sleep
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HNpt — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
קִיץ (quts) is a Hebrew verb meaning to awake or wake up, primarily in the Hiphil form, which indicates causing to awaken. The entries emphasize its literal and figurative use, relating to the abruptness of waking, and suggest a connection to similar roots. There are no significant disagreements among the lexicons.
[קִיץ] vb. Hiph. awake
base
H6974 [קִיץ] Hiph. awake
6974 quwts koots
a primitive root (identical with 6972 through the idea of
abruptness in starting up from sleep (compare 3364)); to awake
(literally or figuratively):--arise, (be) (a-)wake, watch.
see HEBREW for 06972
see HEBREW for 03364
קִיץ (quts) — to awake.
1) to awake, wake up
1a) (Hiphil) to awaken, arouse, show signs of waking, awake
HVhv2ms/Sh — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
a-wak' yaqats, ("to waken"; `ur, "to rouse up" from sleep; egeiro, "to arouse from sleep"): The ordinary terms for awaking from natural slumber: as of Jacob at Bethel (Ge 28:16); of Solomon at Gibeon (1Ki 3:15); of Jesus in the storm-tossed boat (Lu 8:24).
Used figure with striking effect of awaking from mental, moral and spiritual sleep: as when Deborah calls upon herself to awake to the fervor and eloquence of poetry (Jud 5:12); of Zion's awaking to moral vigor and beauty (Isa 52:1); of waking from spiritual death (Eph 5:14); from the grave in resurrection (
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
זָנַח (zanach) is a Hebrew verb that primarily means to reject or spurn, with nuances of casting off or forsaking. It also has a secondary meaning related to emitting a stench, as noted in Isaiah 19:6. The word is built from a primitive root, indicating a strong sense of pushing aside or removing.
זָנַח vb. reject, spurn
Qal reject
Hiph. (late) reject
base
[זָנַח] stink, emit stench;—only Hiph. Is 19:6
ref
H2186a זָנַח reject, spurn H2186b זָנַח stink, emit stench
2186 zanach zaw-nakh'
a primitive root meaning to push aside, i.e. reject, forsake,
fail:--cast away (off), remove far away (off).
זָנַח (za.nach) — to reject.
1) to cast off, reject, spurn
1a) (Qal) to reject
1b) (Hiphil) to forcefully reject someone
זָנַח (za.nach) — to stink.
1) to stink, emit stench, become odious
1a) (Hiphil) stink (perfect)
HVqj2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
נֵ֫צַח (netsach) encompasses concepts of eminence, enduring strength, and perpetuity. It is derived from a root meaning 'goal' or 'bright object' and conveys ideas of splendor, truthfulness, and confidence. The term is used to express notions of victory and continual existence, often implying an everlasting quality.
נֵ֫צַח n.m. eminence, enduring, everlasting, perpetuity
base
H5331 נֵ֫צַח eminence, enduring, everlasting, perpetuity
5331 netsach neh'-tsakh
or netsach {nay'-tsakh}; from 5329; properly, a goal, i.e.
the bright object at a distance travelled towards; hence
(figuratively), splendor, or (subjectively) truthfulness, or
(objectively) confidence; but usually (adverbially),
continually (i.e. to the most distant point of
view); --alway(-s), constantly, end, (+ n-)ever(more),
perpetual, strength, victory.
see HEBREW for 05329
נֵ֫צַח (ne.tsach) — perpetuity.
1) eminence, perpetuity, strength, victory, enduring, everlastingness
1a) eminence
1b) enduring of life
1c) endurance in time, perpetual, continual, unto the end
1d) everlastingness, ever
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa